Luke 22

Called Passover — the writer explains the Jewish name, as he does elsewhere for readers outside it.

Do away with (ἀναιρέω, anaireō) — this book's word for a killing.

Satan entered into Judas — only this book and John 13:27 say so, and this one puts it before the supper. It takes up “until an opportune time” at 4:13.

Officers (στρατηγοί, stratēgoi) of the temple — only this book names them.

Silver — this book does not count the coins, as Matthew 26:15 does.

Without a crowd — the writer says the plan needed the crowd away.

Had to be sacrificed — the day is dated by the killing of the lamb.

Peter and John — only this book names the two sent; Mark 14:13 leaves them unnamed.

Where do you want us to prepare it — the question of Mark 14:12, put by the two.

A man carrying a jar of water — water was women's work, so the sign is a man doing it.

Lodging room renders κατάλυμα (katalyma) — the same word as at 2:7, where it is not an inn. This edition keeps one word for both, which most versions do not.

Furnished — one participle, and the Greek says no more.

Just as he had said to them — the errand is told twice, as at 19:32.

The apostles with him — this book says apostles where Mark 14:17 says the twelve.

With desire I have desired keeps a Semitic doubling of verb and its own noun.

Until it is fulfilled — the eating is put off to the kingdom.

A cup before the bread — this book has two cups, one here and one at verse 20; the other books have one.

From now on — this book adds the phrase.

The square brackets are the base text's own mark — from “given for you” to the end of verse 20 the manuscripts are divided, and this edition prints the brackets rather than deciding. Of the twenty-five versions this edition compares, not one marks these words as doubtful.

The bracket closes here. Covenant (διαθήκη, diathēkē) is a word for a will or settlement, and shares its root with the verb of verse 29 — English must use two unrelated words. Recorded as a loss.

The hand … is with me on the table — this book puts the betrayal after the supper; Mark 14:18 puts it before.

As it has been determined — this book says determined where Mark 14:21 says written.

Among themselves — no one is named, as in the other books.

A contention (φιλονεικία, philoneikia) is used once in the four Gospels. Only this book puts the argument about greatness at the supper.

Benefactors (εὐεργέται, euergetai) — used once in the four Gospels; it was a title kings took.

The younger — this book says younger where Mark 10:43 says servant.

I am among you as the one who serves — only this book has the line, and it answers 12:37.

Trials (πειρασμοί, peirasmoi) — the testing-word of 4:13 and 22:40.

Appoint renders διατίθεμαι (diatithemai), which shares its root with “covenant” in verse 20 — English must use two unrelated words. Recorded as a loss.

At my table in my kingdom — the meal of verse 16 is put in the kingdom.

Simon, Simon — the doubling is an address, as at 10:41. Asked for you all — the Greek “you” here is plural, and at verse 32 it turns singular. Of the nine locales of this edition, English alone cannot mark the change.

But I prayed for you — the “you” is singular here, where verse 31 had it plural. Strengthen (στηρίζω, stērizō) is the fixing-word this book uses three times.

Both to prison and to death — this book alone adds prison.

Denied knowing me — the Greek says “denied that you know me”. This book has one crowing, as Matthew 26:34 does.

Did you lack anything — the sending of 9:3 and 10:4 is taken up again.

Buy a sword — only this book has the line, and verse 38 shows how it was heard.

What concerns me has its end — the Greek is bare, and this edition keeps it bare. The quotation is Isaiah 53:12.

It is enough — the answer may be read as accepting the swords or as breaking off the subject, and Greek does not settle it.

As was his custom — this book gives no Gethsemane by name, and says only the Mount of Olives.

Pray that you may not enter into trial — the same word as verse 28.

Was drawn away — the Greek verb is passive, as if he were pulled from them.

This book has one prayer; Mark 14:39 and Matthew 26:42 have three.

An angel … strengthening him — the manuscripts are divided over verses 43 and 44, and many leave them out. This edition follows its base text in keeping them.

Agony (ἀγωνία, agōnia) is used once in the four Gospels. Like drops of blood — the Greek says “like”, and does not say it was blood.

Sleeping from sorrow — only this book gives the reason for the sleep.

Rise and pray — the words of verse 40 are put again.

To kiss him — this book stops before the kiss is given; Mark 14:45 has it given.

With a kiss — the question is put to him by name, and only this book has it.

Shall we strike — only this book has them ask first, and no answer is given.

His right ear — this book says which ear, as John 18:10 does. The Greek word here (οὖς, ous) will change at verse 51.

His ear here renders ὠτίον (ōtion), a diminutive — the word changes from verse 50 for the same ear of the same man. English must add words the text does not have. Recorded as a loss. Only this book heals the ear.

Officers of the temple — only this book has the temple officers at the arrest.

The authority of the dark — only this book has the phrase, and dark here is σκότος (skotos), which this edition keeps apart from the darkness-word of John 1:5.

The house of the high priest — this book names no night trial here; the council meets at daybreak in verse 66.

A fire in the middle of the courtyard — the setting for the three denials.

Gazing fixedly (ἀτενίζω, atenizō) — this book uses the word more than the others.

I do not know him, woman — this book has him deny knowing the man, not being a follower.

Another — the Greek is masculine here, so the second accuser is a man; Mark 14:69 has the same servant girl.

About an hour — only this book measures the gap.

While he was still speaking — the crowing cuts the denial off.

The Lord turned and looked at Peter — only this book has the look, and it is the whole of the rebuke.

Wept bitterly — the same words as Matthew 26:75.

The men who were holding him — this book has the guards mock him, not the council.

Who is it that struck you — this book and Matthew 26:68 add the question; Mark 14:65 has “Prophesy” alone.

Blaspheming — the writer names their words with the charge that will be brought against him.

When day came — this book has one trial, at daybreak; Mark 14:53 has a night trial and a morning one.

If I tell you, you will never believe — only this book has the answer in this form.

And if I ask — the second half, and only this book has it.

The power of God — this book adds “of God”, where Mark 14:62 says only “the Power”.

You say that I am — the Greek neither grants nor denies; Mark 14:62 has the plain “I am”, and this edition keeps the difference.

From his own mouth — the trial ends without a witness being called.